Sermon Preached before the Queen 25 February 1569

A Sermon preached before the Queens Majesty, by Master Edward Deryng. 1569.

THe Prophet declareth in this Psalm howe God of his justice, for the great syn of Ephraim, took from that Tribe both the Tahernacle and the Scepter, & gave them to the tribe of Judah: whom then according to his mercy he had purposed to bless with all pefect happiness. In which we learn not to abuse God's mercies, least they be taken away from us, as frō the tribe of Ephraim they were. And then what helpeth it us that in times past we have been happy? And least this should happen also unto the tribe of Judah, to fall from God's mercies, into his displeasure: the prophet in this place stirreth them up to thankfulness, that they might be found worthy to have continued toward thē so great blessings. And this he doth by example of David, in showing both how mercifully God had dealt with him, and how obediently David walked before the Lord.

And herein he useth as it were three reasons to move them withal. The first is of God's great mercy whence he had called David. The seconde is of God's intent and purpose whereunto he called him. The third of David's own person how faithfully & how truly he did execute that whereunto he was called. The first argument or reason he comprehendeth in these words: He chose David his servant, & took him from the Shepefolds. The second in these words: He chose him to feed his people in Jacob, & his inheritance in Israel. The third in these words: So he fed them according to the simplicity of his heart, and guided them with the discretion of his hands. These arguments will I speak of as God shall give me utterance. And if they shall be now more effectual to move us, then they were then to move the people of Israel: then be we profitable & happy hearers. If not, it is good right and reason, that as we have been in the fellowship of the same sin and iniquity, so we should be partakers of the same reward & punishment: that if God shall so deal with us, that we loose again both the Tabernacle & the Scepter, as they have done before us, we can say no other but the Lord is righteous, and behold we have eaten the fruit of our own labors. Let us therefore consider of these arguments, and stir up as we may the gift of God that is in us, that at length we may learn by them more holy obedience.

The first argument is the good consideratiō of God's mercies whence he called David. Which argument alone is so effectual and strong to styr us up to the obedience of our calling, that it is able enough to raise us again, though we were never so deep soonken in rebellion. A sure proof of the efficacy of it may be unto us the oft & continual use of it in the sacred scriptures. For seeing that God's spirit in his holy word doth so oft aply it, both as a help to confirm the godly, and as a present remedy to turn again the most obdurate and willful sinner from his obstinate purpose: surely, except all the dew of gods mercies be marvelously dried up in our barren hearts, the same argument if we can well think of it, will be effectual in us to work our regeneration in the newness of life. 〈◊〉 God would have Abraham to forget his coun try and his fathers house, to go that long and weary journey into the land of promise, where he and his posterity should dwell after him, h •… con •… med him w •… th this saying: I am the Lord thy God, which brought thee out of V •… of the Chaldeans. By this rem •… brance of his former benefits he persuaded Abraham to adventure all that he presently enjoyed, up •… hope of a better promise, which yet he had no •… seen, but which should be fulfilled.

When God would move the children of Abraham, that is the children of Israel to turn again from their great iniquites, that they has so long practiced in the hardness of their heart, he useth but this argument, to tell them of all the miseries that they were borne in: their country to be a cursed country, their fathers idolaters, themselves given over to all voluptuousness and pleasure, not regarding God, nor seeking his religion. In which woeful estate when the Lord God did behold them, he pitied their misery, & said even then unto thē: You shall live. By which promise their former woe vanished away, and in stead of nakedness they were clothed with broidred work, they wer covered with sieve silk, de •… ked with •… ny ornaments, & had a crown of beuty upon their heads. Now therefore that they should not walk in their own ways, or commit Idolatry as other Gentiles did, nor tread such benefits under their feet: this argument as a strong medicine the Prophet repeated often, and with many words.

Thus God dealt oft with the Kings of Israel and of Judah, when they began to fall away, & walk as others nations walked that were round about them. He called them back by putting thē oft in mind, how his mercy had been with them, and from what low estate he had raised them up. Thus the Prophets of God dealt often with the people. Joshua, when he had brought them into the land of Canaan, to the end they might fear God, and so make their dwelling sure, he made unto them a long repetition of God's benefits, that by remembrance of them their dull spirits might be stirred up the more obedientlye to follow God. Samuel, when, he was afraid of God's heavy displeasure towards the people of Israel, because they had asked a king for them: to th •… nd they might turn a way God's anger from them by their speedy repentance, he told them what God had before done for them, as a ready way to make them beware afterward, how they did willingly •… •… end so loving a father. Stephen, when he would have persuaded those, whose iniquity was now grown to so full measure, that they ha •… crucified Christ, as though in this alone were the greatest hope of amendment, he chose no other way to convert them but this, to show in long exhortation what God had done for thē, & for their fathers. And this, as in the beginning it was given by the holy Ghost to man, as a sovereign medicine to keep him far from unthankfulness: so it hath been continue ed by the same spirit from time to time to styr us up not to forget the Lord. Our Savior Christ to make his Disciples sure, and that they should never shrincke for adversity, he told them often this, that they had not chosen him, but he had chosen them. Saint Paul, when he would move the Corinthians for to avoid the false Apostles, and to follow Christ, he persuaded them thus, that in times past they were Gentiles, and were willingly lead away to dum Idols. And again to the Ephesians: You were in times past dead in trespasses and sins, you walked after the Prince that ruleth in the air, after the spirit, that now worketh in the children of disobedience: but God who is rich in mercies, thorough the great love wherewith he loved us, even when we were dead, hath quickened us in his son Christ.

This argument, dearly beloved, seeing it is so strong, let us apply it unto our selve •… for our disease cleaveth fast unto our bones with long continuance, and we have need of sharp medicine to heal if again. Let us therefore use it (I beseech you) and if God's spirit have not forsakē us, that we be vncureable, no doubt we shall recover and grow to amendment. Let us see our own estate, and what God hath done for us, what cloudy •… days have gone over our heads, and in how fair sunshine we be set again, and no doubt wh •… •… e hereafter shall alure us as before, it will make us afraid of his deceitful bait, and we will never be brought with the beuty of the golden cup, to drink of the spiritual whoredoms that are within. We were in times past Gentiles, and uncircumcised people, now Christ hath pulled down the waule of separation, and made us all one, even his children of adoption. We were aliantes frō the common wealth of Israel, now we are received as Citizens, in the company of his faithful. We were strangers from the covenant and promise, now Christ hath delivered a New Testament, in which we also are written heirs of mercy. We lived some •… e in ignorance, and had no hope, now we have received knowledge, and are comforted. We were without God in the world, and could no where lay down the terrors of our sins, but now we have received the spirit of adoption, by which we cry Abba, Father. And what should I say more? We wer subject unto sin, hell, death and condemnation, now Christ hath spoiled the principalites and powers, delivered us out of y ^• power of darkness, translated us into a kingdom of immort •… ie & grace. Except we have set our harts as an Adamāt stone, or as the Prophet saith made our harts and facee like the Flint, it is impossible but that this cogitation should move us. Or if it do not so, surely, surely, though the Lord had not spoken it thus often unto us, or if the Scripture were not written for our instruction, yet the law of Nature would condemn us for most unthankful men. Day and night we should bear a witness in our own conscience, how fearful judge meant God hath reserved for so great iniquity. Who amongst us could bear it, to be rewarded with unthankfulness, where we have well deserved? To be contemned of those, whom we raised up to honor? To be spoiled of those, whō before we had clothed? To be betrayed of those, whom we have especially trusted? And how then are we blind and understand nothing? Howe shall the Lord bear it at our hands, if we be unthankful unto him, if we contemn him, rob him of his honor, who alone hath made us glorious, when we were covered with our own shame and confusion? The Lord grant us his holy spirit, that we deceive not our selves.

There is nothing more effectual to move a son to obedience, then to know he hath a loving father. Nothing maketh so trusty the •… ondseruant, as to remember he hath a gentle Master. Nothing maketh the Subject more faithful unto his Prince, then to feel by good experience his Princes elementy. Nothyng joineth man faster in the bond of friendship, then to consider well what his friend hath done for him. And let nothing bind our obedience more carefully to the word and will of God, then that he hath so long continued mer ciful unto us. As sure as the Lord doth live, this is his holy truth, he y ^• cannot be moved with this, he hath not God's holy spirit. Poo •… e or rich, bond or free, hye or low, Noble or of low degree, Prince or subject all is one. The remembrance of God's mercy must make us all thankful, were we never so mighty. This cogitation must vanish far from us the pride of a kingdom, to think how God hath raised us from the sh •… s. Whoso •… er can say thus: I have been bond, but I 〈◊〉 free: I have been in danger, I am in safety. I have been fearful and trembling, I am careless: I have been full of sorrow, now my soul is at rest: I have been in misery, I am in dignity: I have been a prisoner, I am a Princes. Beleue me, believe me, if the great and goodly Cities, which he built not: if the houses full of all manner of gold, which he filled not: if the vineyardes and Olive trees, which he planted not, did not make him to forget the Lord, which brought him out of the land of Egypt, out of the house of bondage: If prosperitys have not made him drunken, so that he hath banished far from him all sense and understanding, the remembrance of this thing will make him thankful unto him that hath been the worker.

Yea, even you that are now a Princes of Majesty, if you have felt any such alteration, take heed, flee far away from all unthankfulness. If you have seen the days, in which you have said: O Lord, I have no friend but th •… alone, now that prosperity hath brought unto you a great many of fair countenaunces, forget not that God, who was your only Friend in trouble. If in times past you have prayed that you might not build upon the sand, to have your house shaken with every blast of wind: now that you have choice of your 〈◊〉 ground, take •… de. I beseech you, where you lay your foundation. Now that the Sterne and Helme is in your own band, guide your Ship so that the waves do not over run it. If you have prayed in times past unto God to molify your enemies harts, and to bring their cruel practices to nothing, now that you yourself are in safety, be not cruel unto God's anointed, and do his Prophets no harm. I need not seek far for offenses, whereat God's people are grieved, even round about this Chapel I see a great many, and God in his good tune shall root them out. If you have said sometime of yourself: Tanquam ouis, as a Sheep appointed to be slain, take heed you hear not now of the prophet: Tanquam indomita Iuuenca, as an v •… tamed and unruly Heiffer. I will not with many words admonish your Majesty, that are wise enough: only I will say this, return into your own heart, and search your reins. And here I set before you the tribunal seat of Christ: If you know these things to be true, discharge the faith you owe, green not your quiet conscience, least it begin to accuse you, and the burden of it be greater then you shall be able to bear. If God have defended you mightily, as ever he did David the Prophet, discharge your faith with the Prophet David and cry in spirit: Quid retribuam Domino pro omnibus quae retribuunt mihi? What shall I give unto the Lord for all those benefits that he bestowed upon me?

And thus much as God hath given me utterance, I have noted unto you out of the first part of this scripture, how that God did choose David from the shepefold. The Lord give you grace to confess his goodness, and she we yourselves more thankful for all his benefits. One other thing we may note here, that all that we have of God, it is of his free mercy, it is not of our deserving, even as he gave both the Tabernacle and the Scepter unto the tribe of Judah, because he loved it. So God gave unto his people a land that flowed with milk and hoony, but he gave it not for their righteousness, for they were a frowaroe, people, but because he loved them. So God dealt favorably with Zion, that is, with the children of Israel, not because of their obedience, for they were a rebellious nation: but because he remembered his oath which her sware unto their forefathers. So God fulfilled the prophecy of Jacob, & he blessed Judah, but he fulfilled it in David, whom he took from the shepefoldes. So Christ made his kingdom everlasting in the house of Jacob, but he laid first the foundation of it. And now he hath built it up neither by the wisdom of the wise, nor by the understanding of the p •… udent, but to testify unto us his free grace and mercy. He hath chosen the foolish things of this world, to confound the wise, and the weak things of this world, to confound the mighty: and vile things of the world which are despised, to bring to naught the things that are esteemed and had in reputation, for this cause alone (as the scripture witnesseth) that no flesh should rejoice in his presence.

But what need we so far to seek for examples? Let us behold our selves how plentifully at this day are God's mercies and benefits poured out upon us, both upon our Queen, and upon her people. How myghtely doth he defend us in so many dangers? How sit we in safety, when all the world is on an uproar? And is this (think you) of our deserving, or rather of God's mercy? Now surely, surely, we were very blind, if we would not all confess with the Prophet Jeremiah, that it is God's mercy that we be not consumed. So much disobedience both in Prince and Subject, so little care of duty, so deep forgetfulness of God what doth it else deserve, but heavy judgment? What can it testify else, but that all these blessings are of mercy? Well, well, the wisest w •… y is to take heed in time. Let not our syus separate between God and us. If there be no where examples that we can look upon, yet let us beware by the tribe of Ephra im, that we abuse not God's mercies for fear we lose them. Because we are now out of danger, and there is no peril that is present, let ve not therefore say as proud Babylon: I sit like a Queen, & shall see no evil, I shall be a Lady forever, and shall see no loss of Children. He that thinketh he stands (saith Paul) let him take heed he fall not. It is no good argument that our state is sure, because God hath delivered us out of a great many of trou bless. Nay, let us rather fear, & be the more circumspect. God's arm that hath been •… ret ched out for our safeguard in times past, is not now drawn in that he cannot again grieve us. God delivered the people of Israel out of the hands of many and greeous enemies: but yet when the people of Israel would in no wise amend. God could raise up Shalmaneser to lead them away to perpetual captivity. Nay, we have a great many more fearful examples then this. We have fearful example before our eyes, to take hede of God's judgments, when we abuse his graces. God defended Sennacherib in the conquest of a great many of countries, in all which he escaped harmless: yet when he knew not himself, but blasphemed the God of Israel, even before the waules of Jerusalem, God could find him out at home in his own country, and in the temple of his Idols his own sons slew him. Agamemnon. x. years together in mortal and bloody wars, could never be hurt: yet after, at home in his own house by his own wife he was killed. Bibulus a noble Romaine, gat many victories, and still escaped peryl: yet afterward in the city of Rome, when he should have had the glory of all his valiant acts, and rode through the strats in the pride of his triumph, a tyle falling from the house, stroke so deep into his head, that it killed him presently. Julius Caisar, in winning the west part of the world, in. 51. set battayles never received dangerous stroke: yet after all his dangers so happily escaped, at home in the Senate house, in the myddest of his Nobility, and in his Parliament robes he received. 24. wounds, and all of them deadly. Many such examples are before our eyes to make us beware and take heed of security, when any danger is pa •… and to take hede of forgetfulness, when we have received mercy. The Lord enrich us with the graces of his spirit, that when we often behold from whence we have been delivered, we may seek diligently, and be always careful how to be found thankful.

The second argument which I said the Prophet used, to make the people thankful, was taken of God's intent and purpose, to what end he chose David, and that he showeth in these words: To feed his people in Jacob, and his inheritance in Israel. These words are very plain, and contain so expressly what is the duty of any Prince or Magistrate, that none can be ignorant, but he that will not know. For this purpose they are chosen, to feed God's people in Jacob, and his inheritance in Israel. Whether he be Prince or Emperor, Duke, Earl, Lord, Counselor, Magistrate whatsoever, for this purpose he is called, discharge it as well as he will: He must feed God's people in Jacob, & his inheritance in Israel. O if God had called them for some other purpose, how gladly would they have executed it? If God had called them to dicing and carding, to swearing and lying, to pride & vanity, the mighty men of our days, how busely had they done their duty? But alas, this is not to feed gods people in Jacob, nor his inheritance in Israel. This is to feed our selves, even as the Ore is fed to the slaughter house, so we do feed our selves to everlasting confusion. They that have ears to hear, let them hear. God had chosen his Rulers, To feed his people in Jacob, and his inheritance in Israel. These are the plain and express words of God's spirit: And then what outrageous spirit is y ^• , or what Fury rather, that crieth thus w •… an impudent face, that the Prince hath not to 〈◊〉 with Jacob, and may not meddle with Israel? But these are the steps that the man of s •… e should tread, to speak against the Lord, and yet say that he cannot err. There are the lively marks of Antichrist, thus to fight against Christ, and yet say he is his •… hear. Such is all the religion of •… stry, examine it if you will, even from point to point, where God saith one thing, it saith still contrary, and yet crieth with shame enough, there is no error in it. God saith, It is the doctrine of devils to forbid marriages, and the lawful use of meats: The Pope presumpt •… y forbiddeth both, and yet saith still that he hath the holy Ghost. Paul the Apostle saith: If you observe days and times, I am afraid that the Gospel is preached unto you in vain: The Pope saith, you shall observe both, I can dispence with the Apostle, and yet he saith he is Apostolical. Saint Peter saith: Be you subject to the Prince, as to the chiefest: The Pope saith, the King is not highest, but he is above doth King and Keasar, and yet he saith still he is the Successor of Peter. And what should I say more? It greueth me to reckon up all that Monsters abominations. It would make a Christian heart to bleed, to see how he hath deceived the simple. With his paper waules and painted fires he made them so afraid, that they believed what so ever he had spoken. But he is filthy, and let him be filthy still: We will return to our purpose, and learn of a princely Prophet what is a Princes duty. He must feed Jacob and Israel, that is, Kings must be Nurce fathers, & Queens must be Nurces unto the Church of God. And to this end they must use their authority, that God's children may learn virtue & knowledge. For to seek only worldly peace and security, or to make us live at ease here in this wayfaring city, that is rather to feed flesh and blood, then to feed Jacob: rather to make happy this worldly fellowship, then to instruct Israel. The true Israelite is strong against the Lord, and cometh with violence to claim the kingdom of heaven. What helpeth it in this respect to be rich or honorable? If I had all the riches in the world, yet could I not pay the price of my bothers soul. Or if I had never so much rule and authority, I am not therefore the nearer to make intercession unto God. They are other weapons that must prevail against Satan, and it is another attire that will be accepted for the marriage garment. If we will feed Jacob and Israel, let us lead them to the house of wisdom, and train them up in the fear of God. The Lord open the Queens Majesty's eyes, that she may look to this charge: Otherwise if we lived never so peaceably under her, yet when the Lord shall come to ask accompt of her stewardship, how she hath fed her fellow servants with the meat appointed them, then she will be found eating and drinking with sinners.

But because we are so dull of hearing, that a little teaching of our duty is not sufficient for us, I will show out of the scriptures somewhat more plainly, if ought may be plainer, what is the duty of a Prince. The Prophet Isaiah very effectually setteth it out in the person of our Savior Christ, saying: Righteousness shall be the girdle of his loins, and faithfulness the buckle of his rains. It is true that the Prince must defend the fatherless and widow, relieve the oppressed, and have no respect of persons in judgment, sake peace unto his people, and gird him self with righteousness: But this is also his duty, and his greatest duty, to be careful for religion, to maintain the Gospel, to teache the people knowledge, and build his whole governance with faithfulness. For this cause king Solomon, both the mightiest and the wisest king that ever was, called him salfe a Preacher. And king David to testify how he acknowledged his duty, spake openly to his people: I will instruct thee, and teach thee in the way that thou shalt go, and I will guide thee with mine eye. This general rule king Solomon gave unto other: Be diligent to know theestate of thy flock, and take heed unto thy heardes. For riches remain not always, neither the crown from generation to generation: Expres •… y showing, that to increase riches, or to set forth the glory of a kingdom, that is not the greatest d •… uty of a Magistrate. Thus the Prophet Hosea's, crying out against the people of Israel, he reckoneth up this as their greatest disorder, that lying and swearing, & ignorance of God was not punished amongst them.

And alas (dearly beloved) if this be the saying of the Prophet, let us look unto it. I dare not but speak the truth, seeing God hath called me hither. He hath raised me up so hye, when I was cast down, that I cannot forget his benefits. If this will not serve, I will surely speak it more plainly, when the Lord shall open my mouth again Surely if this be the saying of the Prophet (as it is in deed) that lying, that swearing, that blind and willful ignorance shall be punished, let not the Princesse deceive herself, the spirit of God doth not posses her heart, if she hear daily, lying and blasphemous swearing, and see the people's ignorance, and yet leave all unpunished. Look unto these things better, if you will look well unto yourself: you cannot pretend ignorance, this is plain enough, if any thing be enough. And yet least you should seek to buselye to be deceued, I will rehearse the pláyne law of the Lord. That this doctrine may be warranted with the surer witnesses, God saith of a Kyng in the, 17. of Deuteronomy: When he shall sit upon the throne of his kingdom, then shall he write him this law repeated in a book, by the Priests of the Levites. And it shall be with him, and he shall read therein all the days of his life: That he may learn to fear the Lord his God, and keep all the words of his Law, and these couenauntes, for to do them. That his heart be not lifted up above his brethren. That he turn not aside from these commandments, neither to the right hand, nor to the left. But that he may prolong his days in his kingdom, he and his Sons in the midst of Israel.

This law I know not how your Majesty shall interpreate, because I know not your spirit: but of this I am sure, it made David that he would not suffer a wicked man in his house, It made Asa drive away the Sodomites out of Israel, put down the Idols, depose his own mother from her dignity. It made Ieosaphat, Hezekiah, Josiah, even in the beginning of their reign, to make godly and zealous reformations in religion, and never consulted farther with the high Priests. Nay it made Solomon to put down Abiathar that was the hye Priest, and to place Sadoe a better in his room. This made many godly Emperors in the primitive Church, to call general counsels, to reform many misorders crept into the church, to depose many ambitious and proud Popes, and plate better in their room. And he that denieth this, denieth the Sun to shine at noon days. And as this law hath thus wrought heretofore: so when it lighteth in a good spirit, I am sure it will do the like hereafter. It will move a godly Magistrate to have his chiefest care to maintain Religion, and to suppress superstition. And such is God's righteous judgment, that whosoever shall do the contrary, I am sure his own conscience will condemn him self. It is the law of Nature, and it maketh the most wickedest Magistrate to sigh •… and say in his heart, in remembrance of hy •… sin: Sure this doing will not last alway, God hath appointed me for some other purpose. This was the greatest fault that proud Agamemnon could find in all the glory of his kingdom, 〈 in non-Latin alphabet 〉 , i. When God's cause goeth not upright, it layeth the glory of my kingdom in the dust, it turneth upside down all my life and happiness. Thus it happeneth with the wicked, who so ever they are: they condemn their own doing, when they seek not to set out the glory of God. The law of God hath thus commanded it, the godly kings of Judah and Jerusalem have evermore practiced it, the faithful Emperors in the primitive Church made it their chiefest study, the law of Nature hath engraven it in the heart of man. And what godly Prince can now sleep in security, if he have no care unto it? Especially seeing God is the God of all Magistrates, and they are his creatures. This is their greatest study, to show obedience unto him, to feed his people, and set forth his Religion.

But here I think some will easily say: If this be so as you teache it, then the case is clear, the Prince is a spiritual Magistrate, it belongeth unto him to reform religion, he is the highest Judge in the Church of God to establish that by law, which the law of God hath appointed. Howe then that the Pope seeth not this? Why do not others see it, that read and know the scriptures? The Emperors them selves, why have not they s •… ne it? How grew the Pope up to such vn •… ridled authority? How the Pope should come to so great authority, I know no cause but this, that it was the will of God, & such was the depth of his secrete judgments: The purple whore would make all the Princes of the earth to drink of the cups of her fornications. But for the Popes seeing, or not seeing of his own abominations, I know not his eye sight, I cannot tell whether he doth see them, or see them not, but I think he seeth them. For I see in all ages, how God hath raised up some that have enuayed bitterly against his intolerable pride. If he sieth it not, his eyes are very sick, and himself a verier beast then ever was Nebuchadnezzar. And the Lord be praised, that hath hardened his proud heart, and revealed better knowledge unto little ones. Why other should not see it that read the scriptures as well as we, and are as well learned as we, I can assign no other cause, but say with the Prophet, God's judgments are like to a great depth. They are as they are, and what they are it skilleth nothing unto us. I came not hither to compare with learning, who be Hebrews, and who be none. I am sure, if they did seek him in the simplicity of their heart, and cal after him in the truth, not in their own inventions, that then they should find him. Now they seek the living springes in vain, because they seek them in the puddels that they have digged them selves. And they seek for the Gospel of salvation in vain, because they follow the doctrine that is but precepts of men. But what if many learned see it not? Is it not therefore truth, that is so plain in the Scriptures?

Let me ask again I beseth you, this question: Why did not Pharaoh see, that Moses and Aaron were sent of God? They turned all his waters into blood: they brought upon him Frogs that covered all his lande: they plauged him with great swarms of Lyce a Flies: they feared him with thunders and lightnyng, and with great tempests: they made darkness thick and sensible upon the face of the earth: they slew the first borne of all that was in the lande. Why knew not Pharaoh that they were sent of God? They divided the read sea, and went through on dry land: What madness made him venter to go so desperately after? Why would he not be taught, till the water covered him and all his host? Should the age that came after him reason thus against Israel: If your God be the Lord of heavē and earth, why did not our fathers know him? Why did not the Scribes and Pharisees know Christ to be the Messias? They heard John the Baptist give him plain testimony: why did they not believe him? The same Christ fulfilled all that was spoken by the Prophets: why could they not see that he was the Savior of the world? He made the himde to see, the deaf to hear, the dum to speak, the lame to go. He made the sick and diseased whole: he raised up the dead, he told unto them even their thoughts and cogitations: How were they so dull of understanding, that yet they could not know him? If this may be sufficient to reprove a truth (why do not other see it) then the Pharisees reason well against Christ, when they said unto the people: Why do none of the Princes and Rulers believe in him?

But see I beseech you, how great is our madness that thus reason of other men, why they see, or see not. Why have we our selves so great beams in our eyes, that we cannot see our own estate and condition? Why do we not see the shortness of our life, but thus live in the world, as though we should live ever? Seeing we have a righteous God, that will be a revenger of his own cause, and punish o •… transgression, why do we syn yet daily more and more? Seeing our life is but a vapor, and all our glory is but as the flower in the field, why be we so bewitched with love of so great vanity? Seeing our estate shall be before God everlasting, and these accounted days come so fast to an end, that we shall be speedily called: why be we still so careless in what sort we shall appear? Seeing God's threatenings are so near unto us, and the dangers that hang over our heads are so many. Seeing God's judgments are so fearful, and his wrath burning forever: why ar we so careless? And why is it true that was spoken so long a gone:

Beleue me, believe me, this is intolerable blindness, seeing we be so blear eyed our selves, that we cannot see before us neither heaven nor hell, yet that we will reason against God's truth, by any man's eye sight, whether he see, or see not. If we liest to meruell at the duines of man's eyes, we cannot well marvel at anything so much, as at o •… own foolishness, that cannot see our selves. L •… us look at the last to our own estate, and a •… for other men let us leave thē unto the Lord he doth know most assuredly who be his They are not the wise and prudent of this world that he hath chosen. Ther are not many Princes and Noble men in the face of h •… Church. If Princes and Magistrates will b •… still rebellious, what is that to us? If th •… Pope and his hirelinges will be blind still yet the Scripture is the Scripture.

The unfaithful Stewarde never live •… more riotously, then when his Lord is ever at hand to cal him to his accounts. The foo lishe Uirgins are never faster a sleep, the •… when the Bridegroom is ready to enter into his wedding chamber. The children of this world are never buselier occupied, then the night before their souls shall be taken from them. The son of perdition shall never be more lofty, then in these latter days when he shall be revealed. But for these that are so blind, let them be blind still: let us approach unto the throne of grace with faith, that the secretes of the Lord may be revealed unto us. As for Kings and Emperors if you will yet ask, why could they not see it, but commit them selves unto so great slavery: alas poor creatures, how could they see in the midst •… f so great darkness; How could they read, when the book was fast sealed? How could they discern the voice, when they heard no •… und but of ti •… kling Cymbals? But this was the great subtlety and craft of Satan. He knoweth howe willingly we be carried to worldly studies, and whether we did incline •… ether he thrust us headlong. He knoweth what corruption he hath sown in our nature, and how unwillingly we meddle with the things of God: And therefore it was an easy practice for the Pope his Minister to pul away heavenly cares from all Princes governments. They are grievous unto flesh and blood, and such as Kings love not to meddle with all. This was one mean why Princes did not their duty. An other was as great as this: they heard the Pope so mag uisied, that they thought him half a God. When they wer once persuaded the Popes pardons should be no small discharge, who would not willingly submit him self with all humility to receive it? If we may live all our life in riot, & yet after thorough the Popes blessing rest in the peace of the Church: who would refuse any popish subjection? Make •… en once drunk with this opinion, and they are at your commandment to do what you will. Baresoote and bareleg they will wait at your gate, set your foot if you will on the Emperors neck, he will refuse no villainy.

Well, now that God hath delivered us out of that kingdom of darkness, now we know the Pope to be Antichrist, his prayers to be evil, his Pardons to be worse then the sin of Witchcraft: let us look at the last to our own duty, and trust no more to such a broke staff. If God hath made us Princes or Magistrates, let us fee •… e his people in Jacob, and his inheritance in Israel. This is our duty, let us hearken unto it: and that we may do it the better, let us inquire how it may best be discharged. And I beseech your Majesty to hearken, I will speak nothing according to man, which may easily be contemned: but that which I will speak, shall be out of the mouth of the Lord. In obeying of which shall consist your safeguard, and the health of your kingdom.

Especially and above althinges look unto your Ministry. There is no commandment given oftener in the old Testament: none given oftener in the new. When God would specially bless the people of Israel, he scattered the Levites among the other tribes, that the law might be taught in all the costs of Jewry. When Christ would bring into the world the light of the Gospel, he sent forth his Apostles to preach unto every creature. In the old law God signified by many outward tokens, how necessary the Priesthoode was for the instruction of his people, & what Priests he required. The slaves were always in the rings of the Ark, the Lamp ever burning, to show that the Priests should always declare the will of God unto his people, and offer up the sweet incense of continual prayer. On the neat her end of the robe of the Ephod, were bells alway soundyng, to teache that the Priest should be ever heard, where so ever he did go, and show him self a Messenger of the Lord of hosts. In the breast plate he had Vrim and Thumim, two lively presentations of God's presence, to be witnesses unto the Priest of his knowledge & righteousness. In the plate of gold upon his forehead was engraven in great golden letters, Holynes unto the Lord, to testify his upright life and conversation God forbad any straūger to enter in among them, except he were circumcised in heart. And of the children or Aaron, if any had faulted in his ministry, he should by no repentance be received again to the Priesthood. This was the care that God had then of his Priesthoode, that he might keep in holiness all the children of Israel.

This is the care that we must have of our Ministry, if we will have the gospel of Christ to grow. This care was greatest unto the godly Rulers and Princes of Israel, to the end they might keep the sanctuary undefiled. This care must be greatest in those that be Christian Magistrates, if they love God's glory, and increase of his Gospel. Thus did king Solomon in the beginning of his reign, when he put down Abiathar, and made Sadoc hie Priest. Thus did Ieosaphat, when to reform religion he sent forth Levites into the coasts of Israel. Thus did Hezekiah at the entrance of his kingdom, when this was his first care, how the Levites might be provided for. But of all other Moses, who had received the commandment of God him self, as appeareth, did especially see what was the necessity of the Minister. In the. 33 of Deuteronomy, a little before his death, thus he maketh his prayer: Let thy Vrim & Thumim be with thy holy one, whom thou diddest prove in Masah, and didst cause him to serve at the waters of Meribah, who said unto his father and to his mother: I have not seen them, neither knoweth he his brethren, nor yet his own children, but they observed thy word, and kept thy covenant. They shall teach Jacob thy judgments, and Israel thy law. They shall put insense before thy face, and burnt offering upon thine altar. Bless O Lord his substance, and accept the work of his hands. Smite through the loins of them that rise up against him, and of them that hate him, that they rise not up again.

Mark I besethe you, both his great care how the Levites might prosper, and his notable describing of them what man •… r of men they shall be. First he prayeth that true knowledge and understanding be never removed frō them: that their affection towards God's Sanctuary may be such, that neither father nor mother, wife nor children do keep them back from obedience to the law and covenant. O that our Ministers were such as Moses prayed for, then no doubt God would bless them according to their request, and confound their adversaries that rise up against them. And here also mark his great zeal for their prosperity: He was the pacientest man, and had the miledest nature of all the people of Israel, yet could he not suppres his good and great affection, but brake out into these words: Smite through the loins of them that rise up against him, & of them that hate him, that they rise not up again. O Lord, if Moses had lived in our days, and seue this adulterous generation that so spoileth the Levites, how would his zeal have been inflamed against them? He would have cried out as good Nehemiah's cried: Plage them O Lord, that defile thy Priesthood. And good were it for these sinful men, that God would send his plagues upon them, while yet they have time to repent. Now we want a Moses to pray for their punishment, for they sleep in their sins, and God (I fear) hath reserved them to a greater punishment. The Lord grant us grace to remember the latter end, and now look while it is yet time, to the good order of the Ministry.

When God •… sed to establish his mercies with his Church, he promised thus, as the greatest token of his love: I will give you Pastors according to my heart, that shall feed you with knowledge and understanding. When he would have them have sure hope that he was their God, and they were his people, he said he would give them Levites, that should teach his people the di •… erence between the holy and the profane, between the unclean & the clean: he promised them this as a perpetual covenant: The lyps of the Priest shall keep knowledge, and they shall seek the Law from his mouth: For he is the Messenger of the Lord of hosts. And this was the charge that God gave straightly unto the Priesthood: That they should tell his people of their sins, and the house of Jacob their offenses. A miserable common wealth mu •… t needs be, and far separated from God and his mercies, that hath blind leaders, who cannot lead them selves. Who so feareth the Lord, will surely look unto it, that he maintain no such •… es within his kingdom, nor nourish any such sores in the body of his country.

If a man be once called to the Ministerye, let him attend upon his sl •… ke, and feed them as his duty bindeth him. with the •… de of life, or let him be removed. Christ said: Pa •… ce, pasce, pasce, Feede, feed, feed: This charge he hath given, even as we love him, so to see it executed. Say what we will say, and the more we say it, the more impudently we shall lie, if we say we love him, while we keep not his commandments. Would to God we were wise to understand it. Christ said, they are the salt of the earth, & what shall be done with them, if they can season nothing? Christ said, they are the light of the world, and what heap of miseries shall they bring with them, if they them selves be dark? Christ said, they be the watchmen, and what case shall the City be in, if they do nothing but sleep, and delight in sleeping? Who seeth not these in •… e sicknesses, that can see any thing? They a •… the Pastors, and how hungry must the floc •… be, when they have no food to give them •… They ar the teachers, and how great is their ignorance, where they them selves know •… nothing? They are the Evangelists or Messengers of glad ridings, how little hope ha •… they, and what slender faith, whose Messengers cannot tell what the Lord saith?

The Lord enlarge within your Majesty, the bowels of mercy, that you may once hau •… pity upon your poor Subiectes. This cogitation made Paul say to Timothy, a paynful Father unto a careful Child: I charge thee before God, and before the Lord Jesus Christ, that shall judge the quick and dead at his appearance, & in his kingdom: preach the word, be instant in season, and out of season, reprove, rebuke, exhort. &c. Of all miseries wherewith the Church is grieved, nohe is greater then this, that her Ministers be ignorant, and can say nothing. What could Jeroboam do more then this, to strengthen all his Idolatry, then to make him Priests of the lowest of the people? What could have made Asa (being otherwise religious) so soon to have turned away frō the service of God, saving only he suffered his people to be without a Priest which could teach thē the word of God? What plage did God threaten grea •… er against a rebellious people, then that he would take from them their true Prophets? When were the people's sins so ripe to pro •… ure vengeance, as when their Preachers were dum Dogs, and could not barcke? And what I beseech you, is our condition the bet •… er? Or what be many Ministers of our time and country other then dumb Dogs? Surely, as Ahijah said of the people of Israel, so we may say of our Ministers: Have we not made us Priests like the people of our country? Who so ever cometh to consecrate with a young Bullock, and seven Rams, the same may be a Priest for them that are no God's. And so surely if we served Baal, a great number of our Priests at this day wer tolerable, but if we serve the Lord, what do they with that function they cannot skyll of? Let them return again to their old occupation. And yet this is but one evil, and if it were reformed, yet much still were amiss. If I would declare unto your Majesty all the great abuses that are in our Ministry, I should lead you along in the spirit, as God did the Prophet Ezekiel, and after many intolerable evils, yet I shall still say unto you, behold you shall see mo abominations thē those.

I would first lead you to your Benefices, and behold some are defiled with Impropriations, some with Sequestrations, some loden with Pensions, some robbed of their commodities: and yet bet behold more abominations then these. Look after this upon your Patrons, and les some are selling their Benefices, some farming them, some keep them for their Children, some give them to Boies, some to Seruing men, a very few seek after learned Pastors: and yet you shall see more abominations then these. Look upon your Ministry, and there are some of one occupation; some of another: some shake bucklers, some Ruffians, some Hawkers & Hunters, some Dicers and Carders, some blind guides and cannot see, some dum Dogs and will not barcke: and yet a thousand moe iniquities have now covered the Priesthood. And yet you in the mean while that all these whoredoms are committed, you at whose hands God will require it, you sit still, and are careless, and let men do as they list. It toucheth not belike your common wealth, and therefore you are so well contented to let all alone. The Lord increase the gifts of his holy spirit in you, that from faith to faith you may grow continually, till that you be zealous as good king David to work his will. If you know not how to reform this, or have so little counsel (as man's heart is blinded) that you can devise no way, ask counsel at the mouth of the Lord, and his holy will shall be revealed unto you.

To reform evil Patrones, your Majesty must strengthen your laws, that they may rule as well hye as low. As Esdras said once, so may I say now: The hands of the Princes and Rulers are chief in this trespass. If you will have it amended, you must provide so that the highest may be afraid to offend. To keep back the ignorant from the Ministry, whom God hath not called to such a function, take away your authority from the Bishops, let them not thus at their pleasure make Ministers in their Closet, whom so ever it pleaseth them. To stop the inconveniences that grow in the Ministry by other, who say they are learned and can preach, and yet do not, that are as I said, dum Dogs, and will not barcke, bridle at the least their greedy appetites, pul out of their mouths these poisoned bones that they so greedely gnaw up •… . Take away Dispensations, Pluralities, Totquots, Nonresidences, and such other sins. Pull down the court of Faculties, the Mother and Nurce of all such abominations. I tell you this before God, that quickeneth all things, and before our Lord Jesus Christ, that shall judge the quick and the dead in his appearance, and in his kingdom: amend these horrible abuses, & the Lord is on your right hand, you shall not be removed forever. Let these things alone, and God is a righteous God he will one day call you to your reckoning. The God of all glory open your eyes to see his high kingdom, and enflame your heart to desire it.

The third thing sha •… I said in this place was to be noted, was of David him self how faithfully he executed that whereunto he was called. The Prophet saith: He fed them in the sincerity of his heart, & guided them with the discretion of his hands. An excellent virtue, and meet for king David, that was a mā according to the heart of God. He knew that obedience was better then sacrifice, and that God's people were never better ruled, then when their Princes brought into captivity their own understanding, and in simplicity of ha •… were obedient only to the wisdom of God. He had to good experience of his own wisdom, and had tried it often how it made him to rebel: therefore to please God effectually, he walked in his simplicity. O that our Christian Princes had so great measure of God's holy spirit, how many and grievous 〈◊〉 •… ens 〈◊〉 then be taken from us, that now Christian eyes and ears can hardly behold and hear. How many sins should 〈◊〉 extinct and buried, that now vain polecy •… doth maintain and strengthen? The time is past, and I will say no more.

The God of all mercy, and Father of all consolation, enspire our harts with wisdom, that we may walk before God in our own simplicity. That what his holy word hath spoken, we may humbly hear, and reason not against it, because of our common wealth. Then shall we end these short and evil days with gladness: And when Christ shall appear in glory and Majesty to judge the quick and dead, we shall stand on the right hand, in the number of his Elect, and hear that la •… and happiest sentence that never shall be called back again: Come yeblessed of my Eather, and possess the kingdom which is prepared for you frō the beginning of the world. The which time the Lord bring hastily upon us, even for his sons sake Jesus Christ our Savior: to whom with the holy Ghost, three persons and one God be all honor and glory both now and ever.